PERSICA XVIII, 2002
THE LEGEND OF THE FLOOD IN ZOROASTRIAN TRADITION
Mahnaz Moazami
Similar to the biblical account of the flood (Genesis 6.1-9. 18.), the Akkadian Epic of Atra-Îasis, the Babylonian Epic of Gilgames, and the Indian tale of Manu, the Legend of the Flood is told in Zoroastrian literature. In the Iranian legend, however, the affliction is a plague from the Evil Spirit, the killer winter. The most complete account of the story of Jam is given in the second chapter of the Videvdad, a part of the Avesta, the sacred book of the Zoroastrians. The general subject of Videvdad is the rules of religious purity but it also contains some mythical and leg- endary narratives of old Iranian traditions such as the myth of Jam (Av. Yima), king of the Golden Age.1 The Videvdad relates that Ohrmazd first asked Jam, the son of Wiwanghan2, to receive the Religion from him and transmit it to humans. Jam declined the task but accepted making humans prosperous by keeping death and disease away from them.3 As a result, the world became full of humans, flocks, herds, dogs, and birds that it became necessary to expand the earth. Jam, by means of a specific magic instrument4, given to him by Ohrmazd, expanded the earth three times. After the third time, Ohrmazd warned Jam that a killer winter, destined to destroy every living creature was approaching, bring- ing severe frosts and snow on mountains and plains. When the snow would melt it would carry away stores of fodder, so that beneficent animals would starve and it would be a wonder thereafter to see the footprint of a sheep. Ohrmazd called Jam to a meeting, instructing him to build a war (Av. vara-), a sub- terranean space. Jam was to take with him to this refuge pairs of the finest representatives
1 Jam’s legend has been studied by many scholars; see A. Christensen, Les types du premier homme et du premier roi dans l'histoire légendaire des iraniens, 2e partie, Leiden, 1934; M. Boyce, A History of Zoroastrianism Vol. I., Leiden/Köln, 1975, pp. 92-7; J. Kellens, “Yima, magicien entre les dieux et les hommes,” in Acta Iranica, 23, Hommages et Opera Minora (Orientalia J. Duchesne-Guillemin), 1984, pp. 267-81. 2 Wiwanghan was the first mortal to press the haoma and he was rewarded by the birth of a son, Jam.; Yasn 9.4. 3 Yasn 9.4-5; Yast 19.33; 15. 14-17; 5. 24-27; 9. 7-11; 17. 28-31; Denkard, Book VIII, p. 777; M. Molé, La légende de Zoroastre selon les textes pehlevis, Paris, 1967. p. 7. 4 Av. subra- ‘a tool wielded by Yima’; cf. J. Duchesne-Guillemin, “Cor de Yima et trompette d’Is- rafil: de la Cosmologie mazdéenne à l’eschatologie musulmane,” in Comptes-Rendus de l’Academie des Inscriptions et Belles Lettres, Paris, 1979, pp. 539-49. 56 MAHNAZ MOAZAMI of every living creature and this would assure renewal on every level. No creatures might enter there who had either physical deformity or mental deficiency, so only the best and finest would survive.5 The second chapter of Videvdad gives an explicit description of the myth of war; the figure of Zarathustra is clearly included in this myth; he is the Ahu6 and the Ratu7 of the people of the war. According to this chapter the war consisted of three concentric cir- cles with nine passages in the external circle, six in the middle, and three in the internal.8 Water flows there and is always eternally green. The war has its own lights, which resem- ble the sun, moon, and stars. There a year passes as a day. Every forty years, two beings, one male and the other female, will be born to every couple. All creatures live a life of perfect happiness while waiting for the end of the evil day, when the world would be restored to its original state. The opening of Jam’s war is one of the glorious events that will take place at the end of the eleventh millennium, that is, the millennium of Usedar, the first of Zarathus- tra’s three mythical sons. He will come from Ohrmazd in order to renew Zarathustra’s message and partly overcome evil. Under his authority, the world will be transformed toward its ultimate perfection. At the end of the millennium, as a result of a terrible win- ter which will last for three years, most humans and animals will perish but then they will be reorganized from Jam’s war, built for this purpose.9 In cosmological passages of Zoroastrian literature, winter is mentioned as one of the counter-creations of the Evil Spirit.10 In the first chapter of Videvdad Ohrmazd’s cre- ation is challenged by Evil Spirit’s counter-creation; to the creation of each of Ohrmazd’s countries, Evil Spirit replies by creating some evil beings, illnesses, plagues, or vice. The sixteenth counter-creation is the killer winter (zamestan).11 Winter is also one companion of the demon Az, Greed, the arch demon and closest companion of the Evil Spirit.12 Here, the killer winter is employed as an ultimate means of achieving the goal of reducing the population. The present work provides an Iranian parallel to the legend of the Flood.13 It is based on the text edited by Dastoor Hoshang Jamasp14 and I have referred to manuscript L4 (London).15 The Videvdad is preserved in one family Manuscript, represented by Lon- don L4 (1323), of which Pt 2 is a copy, and Copenhagen, K1 (1324) from which Ml3 (1594), B1, K3a, K3b, P2, and M3 derive. Neither of these manuscripts has been com-
5 See also Pahlavi Rivayat, ch. 48.17. 6 Lord; cf. B. Schlerath, “Ahu,” in Encyclopaedia Iranica, vol. I, 1985, p. 681. 7 The divine model or prototype ruling all phenomena in the material world. 8 For a schema of the war, see Steblin-Kamensky I.M., “Avestan k¢mci† paiti caqrusan∏m,” in East and West, vol. 45-Nos 1-4, 1995, pp. 309. 9 Bundahisn TD1, fol. 93r; Menog i xrad, ch.27. 29-31. 10 Bundahisn TD1, fol. 19r. 11 Videvdad, 1. 20. 12 Zadspram, ch. 34.32-33. 13 Previous translations of this chapter were prepared by E.N.M. Kanga, 1899. The Vendidad, trans- lation into English from Pahlavi, Bombay; B.T. Anklesaria, 1949. Pahlavi Vendidad (Zand-i Jvit-Dev-Dat), transliteration and translation in English, Bombay. 14 Vendidâd, Avesta Text with Pahlavi Translation and Commentary, and Glossarial Index, 1907, ed. Dastoor Hoshang Jamasp, with the assistance of Mervanji Manekji Gandevia, Vol. 1- The Texts, Bombay. 15 The British Library, Microfilm IOL4314. THE LEGEND OF THE FLOOD IN ZOROASTRIAN TRADITION 57 pletely preserved. The beginning up to section 9 of L4 is missing.; it has some damaged pages which are restored by a later hand on separate papers pasted on the old folios. The missing parts are preserved in manuscript Pt2, belonging to Dastur Peshotan Sanjana, which was copied in 1787 A.C.16 The manuscript K1 (Copenhagen) originally contains 340 folios, of which fols. 93r-303 are in Copenhagen and an unknown number are in India. The 248 folios still left are in a very varying state of preservation. The first 23 leaves have several holes due to the burrowing of insects, but otherwise most of fols. 93- 183 and 307-340 are compatibly well preserved. This manuscript was completed in Cam- bay on 17 May 1324.17 The Pahlavi system of transcription adopted follows that recommended by D.N. MacKenzie in A Concise Pahlavi Dictionary, London, 1986; square [ ] and round ( ) brackets are used according to the D.H. Jamasp’s edited text. That is, the Pahlavi gloss of words and sentences are in parentheses, and the commentary in brackets; pointed bracket < > indicates that there is a lacuna in the text and words are added where there are no counterparts in the original text in order to provide a clear meaning in English.
Text 2.1 pursid zartuxst az Ohrmazd ku Ohrmazd menog abzonig dadar i gehan i astomandan i ahlaw (e Ohrmazd dadar ud ahlaw pad xwanisn abarig pad stayisn) o ke fradom az mar- doman ham-pursid (he) to ke Ohrmazd he (ku-t ham-pursagih pad den fradom abag ke kard) an e az man ke zartuxst (hem a-t) o ke fraz nimud (en) den i Ohrmazd ud zartuxst. 2.2 u-s guft Ohrmazd kuojam i nek (pad didan18) hu-ramag ahlaw zartuxst (e hu-ramagih ed bud ku-s ramag mardoman ud ramag gospandan drust dast19) ooy fradom az mardoman ham-pursid (hem) man ke Ohrmazd (hem) (ku-m ham-pursagih pad den fradom abag oy20 kard) an e az to ke zartuxst (he)21 (am) ooy22 fraz nimud (en) den i Ohrmazd ud zartuxst. 2.3 eg ooy guft zartuxst man ke Ohrmazd (hem) (ku) *padirid az man jam i nek wiwaghanan *osmurisn ud barisn23 o den (ku herbedih ud hawistih kunid) eg-is o man passox guft jam i nek zartuxst (ku) ne dadar hem ne casidar (hem24) osmurisn ud barisn o den (ku-m herbedih ud hawistih ne tuwan kardan).
16 Another copy of the manuscript L4 is at the Bhandarkar Institute of Pune, cf., C. G. Cereti, “Zoroastrian Manuscripts Belonging to the Bhandarkar Institute Collection, Pune,” in East and West, vol. 46 nos 3-4, 1996, p. 444. 17 The Avesta Codices K3a, K3b and K1. Containing portions of the Vendidad with its Pahlavi trans- lation and commentary published in facsimile by the University Library of Copenhangen, with an introduc- tion by K. Barr. 1941, First Part, Einar Munksgaard, Copenhangen, pp. 8-12. 18 L4 om. 19 L4 om: (e hu-ramagih ed bud ku-s ramag mardoman ud ramag gospandan drust dast). 20 L4: ke. 21 L4 adds: e. 22 L4 om. 23 L4 om. 24 L4 om. 58 MAHNAZ MOAZAMI
2.4 eg-im ooy guft zartuxst man ke Ohrmazd (hem) (ku) agar az man jam ne padire25 osmurisn barisn o den (ku herbedih ud hawistih ne kune) eg an i man gehan fraxen (ku wes be kun26) eg an i man gehan *walin (ku frabihtar be kun27) eg an i man padir gehan ray srayisn (ud parwarisn) salarih (framan28 dadan) pad nigahdarisnih (panagih kardan29). 2.5 eg-is o man passox guft jam i nek zartuxst (ku) *az *ed to gehan fraxenem (ku wes be kunem30) az *ed to gehan walinem (ku frabihtar be kunem) az *ed to31 padirem gehan ray srayisn (parwarisn) ud salarih (framan dadan) pad nigahdarisnih32 (eekunem ed-iz kunem ku) ne33 an i man xwadayih bawed an sard wad nean garm (wad) ud ne xindagih (wastagih) ud ne margih [hambun-iz Jam *an i-s ne bud herbadih ud hawistih ta weh-den bud ud ahlaw bud ud u-s daxsag mardoman andar tan kard estad ud en ku weh-den bud az an gyag paydag mruidi. ta†. maqb¢m. ya†. aemci†. yo. daeuua. en ku ahlaw bud az an gyag paydag yimahe. viuua∞hanahe. asaono. frauuasim. yaz.34 Jam i wiwaghanan ahlaw frawahr *yazem en ku-s *daxsag35 mardoman andar tan kard estad az an gyag paydag abar¢snauua. pascaeta. asara. masiiakareibiio. Jam ud Kay Us har do ahos dad estad hend winahgarih i xwes ray osomand bud hend Jam ray az an gyag paydag musu36. ta†. paiti. ak¢r¢nao†. aosa∞ha†. huua. hizuua. Kay Us ray az an gyag paydag am˛i. dim. paiti. fra∞h¢r¢za†. ami. ho. bauua†. aosa∞hå37.]. 2.6 eg ooy zay fraz-burd man ke Ohrmazd (hem) suragomand zarren ud astar-iz zarren pesid (*matrag dastag). 2.7 (ke) Jam bud *barisn i xwadayih (ku-s an38 xwadayih edon nek pad an abzar tuwan bud39 kardan). 2.8 eg ka pad an i Jam xwadayih an sedigar sato-zam (o) ham-mad40 (ku-s sar be bud) eg en zamig bud purr az pahan storan mardoman sagan wayan ataxs-iz suxr i sozag (awesan) ne abar (en) *him41 (abar en zamig) gah windid pah ud stor ud mardom. 25 L4: MKBLWN-t. 26 L4: kuned. 27 L4: kuned. 28 L4: framanih. 29 L4 om. 30 L4 om. (ku wes be kunem) az *ed to gehan walinem. 31 L4: ed az to. 32 L4 adds: panagih kardan. 33 L4 adds: pad. 34 L4 instead of:*an i-s ne bud…yaz it has en ku ahlaw bud az an gyag paydag. 35 L4: *gahan. 36 mosu, soon, quickly. 37 L4 om. musu.ta†.paiti….aosa∞hå. 38 L4 om. 39 L4 om. 40 L4: ke mad. 41 Av. him, encl. dem. pron. THE LEGEND OF THE FLOOD IN ZOROASTRIAN TRADITION 59
2.942 eg-san o Jam i (nek) abar *paywahid43 (ku awesan ke xweskarih bud be *paywahidan) ku Jam i nek wiwaghan purr en zamig o ham-mad az pahan ud storan ud mardoman
42 L4 om 2.9-10-11. 43 Av. paiti-vaedaem, vaeda = vaeqa 49 L4 om. u-s…da∞hus. 50 L4: sas∏∞han. 51 L4: ke. 52 L4 adds: kunid. 53 L4: dosaram. 54 L4 om. az an. 55 L4 om. ne tuwan. 56 L4 om. andar… gyag paydag. 57 L4: nun. 58 L4 om. ast keedon…data. as.]. 59 L4: oan. 60 L4 om. 61 L4 om. 62 L4 adds ke. 63 L4 om. 64 L4 om. [e… hend]. THE LEGEND OF THE FLOOD IN ZOROASTRIAN TRADITION 61 s *garan zamestan ray kard az pes paydag Jam *agahih az Ohrmazd bud ud mardoman *agahih az Jam bud Jam an i Ohrmazd guft asnud ka-s abayist didan a-s did mardoman- iz an i Jam guft asnud en kuan san i Ohrmazd guft asnud e ka-san ed kar ray bud eoan gyag-iz Jam sud hend]. 2.22 u-s guft Ohrmazd o Jam (ku) Jam i nek i wiwaghan abar o axw i astomand an wattar zamestan rased (ke) az an stahmagih (i-s *sturg ku65 har gyag i andar sawed) *murdag66 zamestan (ku cis tabah kuned67) abar o axw i astomand an wattar zamestan rased (malkosan gowend) ke az an (be was68) pad *snesn ud wafr *snesn pad balist abar gar-an pad *bescand ard69 (an gyag ku kem nisined ed widest do angust be nisined). 2.23 az se gyagan edar Jam gospand be rasend ed-iz ke ast (ku) pad bimgentar az gyagan (ciyon spahan) ed-iz ke ast pad balen abar garan (ciyon *abarsen) ed-iz ke (ast) az70 an zofr rostag (ciyon *erastan) abar oan i kard man. 2.24 (ku) pes az zamestan awesan deh bud hend burd71 wastar (ku-san *pesobay i nek bud u- san hambar abaz kard) pes az ab be *tazisnih pas az be *tazisnih wafr (pes ud pas) abd- iz edar Jam andar axw i astomand sahed ka edar pah i *anuma pay wenihed (e72 en an-iz *pay *abar *didan ian *pahast was be maned73) 2.25 eg an i war kunid aspres drahnay pad kadar-iz-e casruswadag (do hasar az kost-e ast ke har cahar kost gowed) (u-s) pad agenen tohmag abar barid az pahan ud storan mardoman sagan wayan ud ataxs-iz suxr sozag eg an i war kunid aspres drahnay pad kadar-iz-e cas- ruswadag mardan abar-manisnih ray aspres drahnay pad kadar-iz-e74 casruswadag gawan *gospandan75 ray. 2.26 (u-s) pad agenen ab fraz tazen hasar masay ray (u-s) pad agenen murw be estin (peramon iab) abar hamesag zarrengon (ku tar) (abar) hamesag76 xwarisn anafsenisnih (ku77 ka78 xward mad) (u-s) pad agenen man be estin (peramon i murw-iz) *kadag (*dewar) fraz askob79 parwar ud peramon parwar (bawed ka-s edon *kadag80). 65 L4 om. 66 Av. mruro *destructive. 67 L4: kunend. 68 L4 om. 69 Av. snaeza†. bar¢zistaecibiio. b∏snubiio.ar¢duiiå. 70 L4 om. ast az. 71 L4 adds az. 72 L4 om. 73 L4: en an-iz pahrast an i pahrast was mamed. 74 L4: ’pl’. 75 L4: gostan. 76 L4: hamag. 77 L4: ke. 78 L4 om. 79 L4 adds: ku be askob. 80 L4: ke ast kard. 62 MAHNAZ MOAZAMI 2.27 (u-s) pad agenen az harwispin naran ud narigan tohmag abar barid ke hend pad en zamig mahist (pad tan) pahlom (pad arz) nektom (pad didan) (u-s) pad agenen az harwispin gospand sardagan tohm abar barid ke hend pad en zamig mahist81 (pad tan) pahlom (pad arz) nektom (pad didan). 2.28 (u-s) pad agenen az82 harwispin urwaran83 tohmag abar barid ke hend pad en zamig bal- ist (ciyon sarw ud cinar) huboytom (ciyon gul i yasman) (u-s) pad agenen az harwispin xwarisnan tohmag abar barid ke hend pad en zamig xwalist (ciyon xorma) ud huboytom (ciyon beh ud wadrang) (u-s) pad84 awesan (war manisnan ray) kunid dogan an-afsenisn [maq ’ply’l85 ast ke gumezag gowed ast ke *hamesag gowed86] hamag87 az an awesan ka mardan88 war-manisnan hend (e paydag ku bawed89 ke ne war-manisnan hend). 2.29 ma o anoh an i fraz-kofag (o pes) ma an abaz-kofag (o pas a-s oan gyag ma *barend ) ma an i *zpnyl i (ke-s stunag andar war frod skast ested) ma an halag (ku90 dastwar ne dared) ma an *driwig (ke91 *murd awared) ma an freftar ma an *kutag-bin92 ma an *wizwadag- (resag-iz ast ke *oan gowed) ma an i be winast dandan ( ke afsos kuned ast keedon gowed dandan-is pudag ested) ma pes ku jud-kard (ested) tan (wazag e *denig-kar ma93 ast keedon gowed e ma pes *koft ed-iz ke jud-kard ested tan) ma kas az an daxsagan ke hend gannag menog daxsag pad mardoman be dad (ested) (a-s oan gyag ma *bare94). 2.30 pad an fraztom deh (i meh) no widarag *kunid (no *koyag) pad an mayanag sas pad an nidom se pad an i fraztom widarag (deh i meh) a-s hazar az naran narigan tohm abar barid pad an i mayan sas sad an i nidom se sad (e ka deh marag paydag he mardom marag-iz paydag bawe) abar-iz awesan war manisnan ray (kunid) pad suragomand zarren abar-iz pad an war marz-dewar95 (ku-s *an be *wisan) rozan (ku-s dargah be hiled) xwa-rosn az andaron nemag (bawed ka edon kard bud). 2.31 eg-s menid Jam (ku) ciyon awesan *az war kunem ke-s o man guft Ohrmazd u-s guft Ohrmazd o Jam (ku) Jam i nek wiwaghanan en zamig pad pasnag be ospar ud pad dast 81 L4 om. mahist… didan). 82 L4 om. 83 L4: urwar. 84 L4 om. (u-s) pad. 85 Av. miqbaire. 86 L4 om. ast ke *hamesag gowed. 87 L4: hame. 88 L4 om. ka mardan. 89 L4 om. ku bawed. 90 L4: ke. 91 L4 om. 92 L4 om. ma an *kutag-bin. 93 L4 om. ma ast keedon gowed. 94 L4 om. a-s o…*barend. 95 L4 om. marz… xwa-rosn. THE LEGEND OF THE FLOOD IN ZOROASTRIAN TRADITION 63 be *’pyst96 homanagih o (kard) ciyon nun mardom (ka97 an98) susar zamig be rawe- nend. 2.32, all Mss. om. 2.33 eg Jam (an) war kard aspres drahnay pad kadar-iz-e casruswadag (do hasar az kost-e ast ke az har cahar kost gowed) (u-s) pad agenen tohmag abar burd az pahan ud storan mar- doman ud sagan ud wayan ataxs-iz suxr sozag eg99 Jam (an) war kard aspres drahnay pad kadar-iz-e casruswadag mardan abar-manisnih ray aspres100 drahnay pad kadar-iz-e cas- ruswadag gawan *gospandan101 ray. 2.34 (u-s) pad agenen ab fraz tazenid hasar masay ray (u-s) pad agenen murw be estenid (per- amon iab) abar hamesag zarrengon (ku tar) (abar) hamesag xwarisn an-abesihisn (ku102 ka xward mad) (u-s) pad agenen man be estenid (peramon i murw) *kadag (dewar) fraz askob (ku-s fraz askoft103) parwar peramon parwar104 (bud ka-s edon kard). 2.35 (u-s) pad agenen az harwispin naran ud narigan tohm abar burd ke hend pad en zamig mahist (pad tan) pahlom (pad arz) ud nek (pad didan) (u-s)105 pad agenen az harwispin gospand sardagan tohm abar burd ke hend pad en zamig mahist106 (pad tan) ud pahlom (pad arz) ud nektom (pad didan). 2.36 (u-s)107 pad agenen az harwispin urwaran tohm abar burd ke hend pad en zamig balist (ciyon sarw ud cinar) huboytom (ciyon gul i yasaman) (u-s)108 pad agenen az har- wispin xwarisnan tohm abar burd ke hend pad en zamig xwalist (ciyon xorma) ud huboytom (ciyon beh ud wadrang) (u-s)109 pad awesan (war-manisnan) ray kard an *do-ganag an-afsenisn (maq 110’ply’l ast ke gumezag gowed ast ke hamesag) hamag111 az an ka awesan mard war-manisnan hend (e112 paydag ku bawed *ke ne war manis- nan hend). 96 Av. vixada, xad- to knead. 97 L4: ke. 98 L4 om. 99 L4 om. eg… casruswadag. 100 L4 om. aspres… casruswadag. 101 L4: gostan. 102 L4 om. ku…mad). 103 L4: be askob. 104 L4 om. 105 L4 om. (u-s)… harwispin. 106 L4 om. mahist… (pad didan) 107 L4 om. (u-s)…urwaran. 108 L4 om. (u-s)… harwispin. 109 L4 om. (u-s)…(war-manisnan). 110 L4 om. maq .. hamesag). 111 L4: hame. 112 L4 om. (e… hend). 64 MAHNAZ MOAZAMI 2.37 (u-s) neoanoh an i fraz-kofag (o pes) nean pas-kofag (o113 pas a-s oan gyag ne nid) ud nean i *zpnyl i (ke-s stunag andar war frod skast ested) nean i halag (ku114 dastwar ne dared) nean *driwig (ke *mwlyt awared) nean freftar ne115 an i *kutag-bin nean *wiz- wadag-(resag-iz116 ast keoan gowed) nean i be winast-dandan (ke afsos kunend ast ke edon gowed dandan-is117 pudag ested) ne pes ku jud-kard (ested) tan (wazag ed *denig- kar ne sayed ast keedon gowed e ne pes *koft ed-iz ke jud-kard ested tan) nean118 kas az an an-e119 daxsagan ke hend ganna menog daxsag pad mardoman be dad (ested) (kas oan gyag ne nid). 2.38 (u-s) pad an fraztom deh (i meh) no widarag kard (no *koyag) pad an mayanag sas pad an nidom se (u-s) pad an i fraztom widarag120 (deh i meh) a-s hazar az naran ud narigan tohm abar burd pad an mayan sas sad pad an i nidom se sad (e121 ka deh marag paydag he mardom-iz marag paydag he) (u-s) abar-iz awesan war manisnan ray (kard) pad suragomand zarren u-s abar-iz122 an i war *marz-dewar (ku-s *an123 be *wisand) rozan (ku-s dargah be hist) xwa-rosn az andaron nimag (bud ku-s edon kard) e *oh paydagenid ku124 petyarag andar xwadayih i Jam a-scarag xwastan ne tuwan bud kayos tuwan bud ast keedon gowed oh-iz tuwan bud be pad ed dast ku ka abaz rased stahmagtar bud). 2.39 dadar i gehan i astomandan ahlaw az ceedon awesan *rozan125 hend ahlaw Ohrmazd ke edon (an gyag) rosnend andar awesan warmanisnan i Jam kard. 2.40 u-s guft Ohrmazd ku az an *xwadad-rosnig an-iz *stizad126 [vispa. anagra. raocå. usca. us-raocaiieti. vispa. stidata. raocå. aora. araocaiieti. a∞tara†] ek ewenag127 (awesan) *eraxtagih sahed (anagih i-san az ama wes en ek ast keedon gowed e xwad-san en ek) wenisn star ud mah ud xwarsed (ka-san nest). 2.41 awesan-iz roz (pas128) menend sal-iz [pas hapta. h¢∞ti. h∏mino. må∞ha. pa∞ca. zaiiana. anoh129 kar] pad cehel (salan130) zamestan az do mardan do mard ul-zayed pad gumezag 113 L4 om. (o pas… nid). 114 L4: ke. 115 L4 om. nean i *kutag-bin. 116 L4 om. 117 L4 om. dadan-is… ested tan). 118 L4 om. 119 L4: oy. 120 L4 om. widarag (deh i. 121 L4 om. e ka… abar-iz. 122 L4 om. abar-iz an i war marz. 123 L4: *gonag. 124 L4 om. ku…bud). 125 L4 om.* rozan… kard. 126 Av. stidata-: made of existence/ world. 127 L4 om. 128 L4 om. 129 L4: anoh-iz 130 L4 om. THE LEGEND OF THE FLOOD IN ZOROASTRIAN TRADITION 65 i madag ud nar edon-iz az awesan i gospand sardagan (ed131 ke132 edon zayend) awesan- iz mard nektar133 pad *gyan ziwend (ku sad panjah sal oh ziwend ast134 keedon gowed ku nektar pad*gyan ziwend ku hagriz be ne mirend) andar awesan warmanisnan Jam kard. 2.42 dadar i gehan i astomandan i ahlaw keoanoh den mazdesnan be burd o awesan war- manisnan Jam kard u-s guft Ohrmazd (ku) way karsift spitaman zartuxst (caxr-wag i pad axw i menogan abaz sawed). 2.43 dadar i gehan i astomandan i ahlaw ke awesan ast axw ud radih (ke-san den an gyag burd a-san135 dastwar ke) u-s guft Ohrmazd ku urwatatnar zartuxst (pus i to) to-iz136 zartuxst (he) [eoh paydagend ku dastwar ka an *murd kuned sayed ka an kuned ne mad ested a- z sayed]. Translation 2.1 Zarathustra asked Ohrmazd: “O Ohrmazd, Bountiful Spirit, Creator of the material world, O orderly one! (Ohrmazd, dadar, ahlaw are for invocation, the other is for praise) with whom did you consult, the first of men, you who are Ohrmazd (with whom did you first have a consultation about the religion), other than I who am Zarathustra? To whom did you reveal this religion of Ohrmazd and Zarathustra?” 2.2 Ohrmazd said: “To Jam, the beautiful (to see), of good herds, O orderly Zarathrustra! ( 131 L4: ed-iz. 132 L4 om. 133 L4: nek. 134 L4 om. ast ke… kard. 135 L4: a-s. 136 L4 adds ke. 137 The consultation is referred to in Denkard Book VII, p. 595, 4 ff. 66 MAHNAZ MOAZAMI priestly office and disciple), then enlarge my world (make it bigger) and increase my world (make it stouter) then accept the protection (nourishment), and the authority of my world (giving order), and its guardianship (offering protection). 2.5 Then he, the beautiful Jam, answered me, O Zarathustra! I will enlarge your world (I will make it bigger), I will increase your world (I will make it stouter), I will accept the pro- tection (nourishment), the authority (giving order), and the guardianship of your world. (This I will do, the other too, will I do; so that) during my sovereignty 138 Yasna 9.5. 139 That is kustig, sacred girdle worn by Zoroastrians around the waist to protect life and it serves as a shield against evil and Sudre, sacred white undershirt or vest; on the purpose of tying a kustig see Dadestan i Denig, ch. 38; Zadspram, ch. 4.6, 13.2, 27.4; Denkard Book V, p. 462; J. J. Modi, The Religious Cere- monies and Customs of the Parsees, Bombay, 1937; J. de Menasce, “Early Evidence for the Symbolic Mean- ing of the Kustik,” in J.J. Zarthoshti Madressa Centenary Volume, Bombay, 1967, pp. 17-8. 140 “Utter that thought, you there, O daeuua”; in connection see Denkard Book III, p. 251; J. de Menasce, Le Troisièm livre du Denkart, Paris, 1973, ch. 227, p. 238. 141 “We worship the fravasi of orderly Yima son of Viuua∞hana” (Yt 13. 130). 142 Av. frauua+i- a tutelary divinity protecting the believers. 143 “Thereafter poeple, being without chief and leader”. 144 “With his tongue he soon made mortal again”. Kay Us. Av. Kauui Usan/Kauui Usadan (Kavya Usanas of Indian tradition); see Pahlavi Rivayat, ch. 47.7. 145 “In that moment he (Ahura Mazda) freed him again and in that moment he (Kay Us) became mor- tal. THE LEGEND OF THE FLOOD IN ZOROASTRIAN TRADITION 67 2.9. Then they asked Jam (the beautiful) (those whose duty was to ask): “O beautiful Jam, son of Winwanghan! this earth has become full of small and large animals, men, 146 The Avesta contains two groups of texts, commonly referred to as the Old and the Younger (or Young) Avesta. The Old Avesta contains Gathas “songs’ and the Yasna Hapta∞haiti. The indigenous tradi- tion attributes the Gathas to Zarathustra who is mentioned in them. 147 Av. sp¢ntaarmaiti, Deity of the earth; cf. M. Boyce, “Armaiti,” in Encyclopaedia Iranica, vol. II., 1987, pp. 413-5. 68 MAHNAZ MOAZAMI 2.18 Then Jam stepped forward, in light (in his own light), on to the southern direction, towards the sun’s path; [it is revealed that he who dutifully desires to go for work, he shall go three steps to the southern direction, he shall recite a yata ahu wairyo148; for him the Gathas will be better as it is evident from “gaw”: “us¢hista†. gaus. bara†. da∞hus“.149 This that he shall recite the Avesta is evident from the “pasushorw”150 “srira. uxda. vacå. sasa∞ham”.151 This that it is the Avesta of a yata ahu wairyo is evi- dent from “Ahuno. vairiio”]. He pierced this earth with the hollow, golden instrument; he pierced it with the goad (he tore it down); he thus said: “Do by love, O Spandarmad!” [you will do this thing with love for the creatures]; go forward (may you keep increas- ing), press! (may you be worshipped) for upholding the small and large animals and men (may you do this thing). 2.19 Then Jam expanded this earth to three thirds larger than what it had been before. 2.20 There, 148 Ahuna Vairiia- name of the most sacred of the Gathic prayers (Y. 27.13 etc.); cf. C. J. Brunner, “Ahunwar,” in Encyclopaedia Iranica, vol. I., 1985. p. 7. 149 “Up stood the cow bearing the land.” 150 “Shepherd's dog code” (pasushorwestan; Denkard, Book VIII, p. 725) concerns the duties of the dog and the shepherd, including care of sick and wounded sheep, and the dog’s right to kill and eat a sheep if left without food; cf. M. Shaki, “Dad Nask,” in Encyclopaedia Iranica, vol. VI, 1993, p. 547). 151 “By means of the beautiful utterance of the mandatory words.” 152 “After the first millennium Yima was cut with a saw”. According to the Avestan myth Spitiiura sawed Yima in half (Yast. 19.46); Bundahisn TD1, fol. 90r.; Indian Bundahisn 31.3; Zadspram ch. 35.46; Pahlavi Rivayat ch. 47.8, 48.66; Pahlavi Yasn 43. 11-12; Denkard, p. 851.2-9; M. Molé, La légende de Zoroastre selon les textes pehlevis, p. 250). 153 “Of a much thickness”. 154 “For how long was the spiritual existence made?” THE LEGEND OF THE FLOOD IN ZOROASTRIAN TRADITION 69 2.21 Ohrmazd, the creator, called a meeting (he fixed the time) with the spiritual gods in the famous Eran-wez155 (where) the good Daiti156 is. The shining Jam of good herds, (son of Wiwanghan) called a meeting (he fixed the time) with the best men, in (this) famous Eran-wez (where) the good Daiti is. To that meeting came Ohrmazd, the creator, (he came at the time fixed), with the spiritual gods, in this famous Eran-wez (where) the good Daiti is. To that meeting came the shining Jam of good herds (he came at the time fixed) with the best men, in this famous Eran-wez (where) the good Daiti is. [Ohrmazd fixed this meeting for the war; he fixed it for that severe winter, as it is evident from the fol- lowing. Jam received the information from Ohrmazd, and men received the information from Jam. Jam listened to what Ohrmazd said; he saw when he was supposed to see; men listened to what Jam said; they listened to what Ohrmazd said; since they were meant for this work, they too, went to the place with Jam. 2.22 Ohrmazd, spoke to Jam: “O beautiful Jam, son of Wiwanghan! upon the material world the very wicked winter will come, by which there will be oppression (so fierce that it will spread everywhere), deadly winter (it will destroy things); upon the material world the worst winter will arrive (which they call malkosan157) by which intense *ice-storm and *snow will fall upon the highest mountain summits, of the *thickness of an ardvi. (The place where it will settle the least, it will be one span and two fingers). 2.23 From three places hither the beneficent animals will arrive, O Jam! (those) who will be in the most fearful of places (like Spahan); those who will be over the mountain tops (like Abarsen158), and those who will be from the deep river-beds (like *Erastan159) over the 155 On Eran-wez see D. N. MacKenzie, “Eran-wez,” in Encyclopaedia Iranica, vol. VIII., 1998, p. 536. 156 The name of a river; see G. Gnoli, “(Va∞hvi) Daitya,” Encyclopaedia Iranica, vol. VI., 1993, p. 598-9. 157 At the end of the millennium of Usedar, Malkus (Av. mahrkusa-), of the race of Tur i Bratrores, who killed Zarathustra, will reappear and will produce the terrible Malkusan winter lasting three years, cf. Denkard Book VII, p. 668.17; Molé (1967: ch. 1-21-23, p. 7.); Bundahisn TD1, fol. 93v.; Dadestan i Denik, ch 36.8o; Pahalvi Rivayat, ch. 48.2-17. 158 Av. upairi saena, designating the Hindu Kush mountains of central and eastern Afghanistan; cf. C. J. Brunner, “Abarsen,” in Encyclopaedia Iranica, vol. I, 1985, pp. 68-9. 159 Eras, Araxes (Aras) river. 160 Av. haqra- a measure of length (= frasang, or 1/4 frasang, 1 mile). 70 MAHNAZ MOAZAMI animals, small and large, men, dogs, birds, and red and blazing fires. Then make that war of the length of a racecourse on each of the four sides, for the habitation of men; of the length of a racecourse on each of the four sides, for housing oxen and cattle. 2.26 Make the water flow together of the length of a hasar ; settle the birds together (around the water) over the eternal green (fresh), (over) the eternal indestructible food (when eat- ables have come); establish houses together (around the birds), 161 The reference to pairs recalls the Biblical account. 162 Av. aqra frakauuo with hump in front; apakauuo with hump in back; apauuaiio *with bent spine (?); har¢dis *imbecile; dribis dribling (?), birth mark (?); daibis mad (?); kasuuis, with *pustules (?); *vizbaris with crooked (legs)?; vimito.da∞tano with decayed teeth; paeso, leper. 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